Gilad Shalit: Split Screen World

The government and people of Israel instinctively supported the release of Shalit because these Torah values are so deeply ingrained in our national psyche.

News channels used the dramatic technological device of a “split screen” in reporting the release of Gilad Shalit. This may seem like a trivial detail in the context of a momentous event that touched the hearts and minds of Jews the world over, but the split screen actually symbolizes what we all experienced last week: on the one side, the joy and relief as Shalit was being reunited with his family and his people after more than five years in captivity; on the other, our pain and fear as sworn enemies of the Jewish state and the Jewish people were released, unrepentant of their violence.

The split screen also demonstrates the perverted moral equivalence that the world ascribes to the Arab-Israeli conflict. The split screen and the term “prisoner swap” imply reciprocity, when, in fact, there is no equivalency between the release of more than 1,000 convicted terrorists, who were accorded full legal and human rights, and the freedom of one soldier kidnapped and held cruelly in violation of international law – without trial and horrifyingly incommunicado.

But there is another powerful message reflected by the split screen: the dichotomy of values. One of the visionary rabbinic leaders in the United States during the 20th century, Rabbi Mordechai Pinchas Teitz of Elizabeth, New Jersey, used to say, “The Torah speaks in the language of tomorrow.”

God gave us the Torah for all times, all places and all situations. The Midrash says that “God looked into the Torah and created the world.” The Mishna says, “Turn it [the Torah] over and over, for everything is in it.”

Torah, being the blueprint for the world, contains everything. By referring to “the language of tomorrow,” Rabbi Teitz took this one step further, saying that the Torah, given thousands of years ago, contains many ideas that we are only able to understand as history unfolds.

If the choices before us are life and death, who would choose death?

“I have placed before you life and death, the blessing and the curse; and you shall choose life” (Deuteronomy 30:19). For generations, commentators have grappled with the meaning of this verse: Why does God have to give the instruction to choose life? Is it not obvious? If the choices before us are life and death, who would choose death? Over the centuries, many answers have been suggested. In our generation, a new insight to this verse has been revealed.

Certain terrorist groups and leaders have perverted their religion into a celebration of death. As Hezbollah Secretary-General Hassan Nasrallah infamously said in 2004 after a prisoner swap, “We have discovered how to hit the Jews where they are the most vulnerable. The Jews love life, so that is what we shall take away from them. We are going to win, because they love life and we love death.”

And as Fathi Hammad, a Hamas member of the Palestinian Legislative Council, once said: “For the Palestinian people, death became an industry at which women excel... and the children excel... We desire death, as you desire life.”

It is true that throughout history there have been many people who have had no compunction about killing Jews; but what distinguishes Hamas, Hezbollah and their cohorts is their glorification of death and martyrdom. Their signature crime is the suicide bomber, who glorifies not only the murder of others, but his own death as well. Even mothers celebrate their children becoming martyrs. When the Torah says, “You shall choose life,” its message is in contrast to those who choose death.

The split-screen coverage of Shalit’s release reflects the two sides of the verse: “I place before you life and death.”

On the one side of the screen was the celebration of death, where those guilty of perpetrating the most horrible crimes against innocent men, women and children were welcomed as heroes.

On the other side of the screen was the picture of a gaunt, pale and lonely soldier, for whose freedom an entire nation prayed and rallied and for whose life a nation was willing to risk its own safety. What other people or government in the world would release more than 1,000 convicted, unrepentant terrorists for the freedom of one hostage?

This decision seems counter to the rational, political and military considerations that governments and people normally undertake. Where did such a decision come from?

Let’s consider this from a psychological perspective, and not from the perspective of right and wrong, which must be determined by Halacha as ruled upon by a great posek comprehensively analyzing the Talmud, codes and responsa, with cognizance of the political and military realities. Indeed, many have argued in this regard that the decision was wrong precisely because of the sanctity of life. But let’s look beyond the intellectual merits and try to understand the decision as a psychological-societal phenomenon.

The decision is now a reality, so let's feel proud at the bold and eloquent message that went out to the nations of the world.

What psychological forces led Israel to agree to this deal? Why is it that only a Jewish state could possibly have done this? The answer to these questions lies in the values buried deep in the Jewish psyche from the time we received them at Mount Sinai, where God gave us the Torah 3,323 years ago. Generations of Jews have been born into the inspiring ethos of “And you shall choose life,” and infused with the lofty spirit of the Mishna passage that to save one life is to “save the world,” and enlightened by the halachic principle that pikuah nefesh (danger to life) overrides almost all mitzvot.

The government and the people of Israel supported the release of Gilad Shalit instinctively and emotionally because these Torah values are so deeply ingrained in our national psyche. It is a decision no other country would have made.

Or, in the words of our Shabbat afternoon prayers, “Who is like Your people Israel?”

Let us set aside our anguished deliberations about the wisdom of this decision, which is now a reality, and rather feel proud at the bold and eloquent message that went out to the nations of the world as they watched the Jewish state defy the normal laws of human nature and society to sacrifice and risk so much to save just one life.

Remarkably the Haftara of the week of Shalit’s release spoke in the language of tomorrow, where the prophet Isaiah said in the name of God: “I called you in righteousness, and have taken hold of your hand... I have appointed you... to be a light to the nations; to open blind eyes, to bring prisoners out of a dungeon, those who sit in darkness out of a prison.”

Visitor Comments: 19

(11)
Irving,
November 14, 2011 5:23 AM

This will unfortunately come back to haunt Israel.

Secular Zionism has lost its compass. Their decisions are based on pure emotions. With enough hoopla and hype, and unbelievable pressure from the Media, Mr. Netanyahu was forced to release these savages. The first king of Israel, King Saul, also succumbed to the pressure of his people when he allowed Agag, the king of Amolek, to live, along with the livestock of Amolek. We know what the Prophet Samuel said to him for that abomination.
To quote Maimonides in support of this suicidal decision is the epitome of hypocrisy. The same Maimonides discusses the laws of Shabbos, Yom Tov, Kashrus and all other facets of religious life. Yet these Secular Zionists choose to ignore him in all of these ares.
Pidyon Shvuyim, as discussed by our Halachic authorities refers to paying a monetary ransom for a Jewish captive. And then, only if it's reasonable. Any outrageous monetary demand is to be refused, lest the captors be encouraged to repeat the kidnapping. Certainly so, when the price is the release of cold-blooded murderers. For this reason, the Maharam M'Ruttenberg, the spiritual leader of his community, refused to allow his followers to ransom him from prison. And he died there.
If the revered Knesset, along with the arrogant Israeli judges would mete out the death penalty to these murderers, Israel would not be faced with such ignominy.

(10)
Anonymous,
November 13, 2011 2:58 PM

a different vision

This article gave me words to use with many people who have said this endangered too many lives. The "picture" to the world, that this showed, is the one Hashem had hoped and trained us to put forward.

(9)
Ron Stirber,
November 5, 2011 11:19 PM

The Future for captive terrorists and hostages.

As much as we draw upon our emotions in favor of making a 1000:1 deal for Shalit, we could easily draw upon the pain and emotions for the lost ones from the terrorist acts. This would lead you to believe or ponder the idea that emotions become a wash. How did the negotiation ever get this one sided? Maybe it's because of the escalation of past deals where Israel gives a lot to get a little. Isn't this the case in all the past negotiations with the Arabs, whether for land or hostages? The apparent problem with this scenario is that the escalation continues to the point where is now takes 1000 prisoners, instead of 25, to get 1 hostage released. The future is bleak when you carry this logic out over the next 50 years. As we know, the terrorists will count on the success of the past in making even greater demands for hostage release. That's how this became a 1000:1 nighmare. Can Israel afford to release 5,000 terrorists the next time this happens? Can any Israeli support this level of escalation?
Where is Israel going to be if this continues? The terorists love the prospects for now!

(8)
Chana,
November 2, 2011 6:56 PM

Thank you for explaining the Kiddush Hashem!

Some people say we have chosen one life over another. But even if 1027 terrorists remained in prison, there are many 1000s more, and each day even more are indoctrinated. A definite should come before a doubt, and in this case, saving a life was a definite, while murders that may happen in the future at the hands of the freed terrorists was a doubt.
Kiddush Hashem means living by spiritual ideals. To be a light unto the nations means demonstrating ideals such as Life, Love, and Truth. We have shown WE LOVE OUR CHILDREN MORE THAN WE HATE OUR ENEMIES. Standing on the side of Life is the opposite of weakness. Far from “suicidal,” in taking the moral high ground we align ourselves with the Creator and Sustainer of Life.

(7)
Monica,
November 1, 2011 6:11 PM

Does anyone think if this was a "hesder yeshiva" soldier the government would have been as forthcoming?

The government acted with the (weakness of the) heart not the brain. Constantly pressured by the media with the help of a good PR company, political interests, just throw the victims under the bus. What hapen to Ron Arad? How about the intense suffering of the victims of terror, knowing their loved one killers are free to kill again? Any compassion here?

(6)
ruth housman,
November 1, 2011 4:28 PM

Choose LIFE!

The world of Judaism will be forever split in the meaning of these words, because for some, giving up one life, for the sake of thousands of others, meaning the implicit threat in the release of those who are known terrorists, counterbalances this notion of release of Shalit. On the other hand, the argument made above, that is truly beautiful, points out a different way of spinning the dreidel, in saying we, of all nations, would do such a thing, because to save one life, is metaphorically and Biblically the right thing to do, and those words, ring true, in our actions.
If we are all one, and I do believe this, ONE souls, many parts, as we do celebrate diversity but are truly and deeply ONE, then this statement is totally beautiful and has the amazing depth I do also perceive. I also see, as must be perceived, that the WHOLE, being the director of this symphony, is far far greater than its parts. We are part, a part, and apart.
The deepest message conveyed by his release, is probably one that is not being imbibed, in that those who murder and thing it is all right to hate, then will take another hostage to release their imprisoned terrorists. On the other hand, someone has to plumb the depths of ethical morality, and this is truly a plum and a plumb job, namely to act in a righteous way, towards one young man, who is OURS, and to stand behind him. Otherwise hope in Pandora's box, withers and dies, and for each of us, taken hostage, why Hope at all? Why long for deliverance?
I hope he does not feel guilty. It's not his guilt to bear. What is guilt is to take a gesture that is so open hearted and fraught with terror in itself, and to turn it into the making of more terror, and to distort its very message of love.

Ammi,
November 1, 2011 8:42 PM

I am SO with you on this - you spoke the words of my very heart. I know there are so many speaking the fact that this may move into something more devastating - and I am assuming this deal was made from the heart of one who embraces the Heart of Torah - if so, then this (could be) HaShem's "deal". One could say that HaShem could have had him escape (or the like), but, He always does things the higher way!! He's always pulling at the heartstrings for man to see what is in their own heart.

(5)
michal,
November 1, 2011 3:36 PM

40 years ago we never woudl have done this deal and we still had these values

When Prime Minister Bibi Netanyahu's brother Yoni went on the raid to Entebbe, he did so inorder not to exchange 52 terrorists for a plane load of people.
back then we still had these values yet we were not willing for such an exchange, flying across enemy territory and freeing the Jewish captives in an audacious raid (and most unlikely to succeed). The reason we did so now is not because we have values that are ingrained in us, it is because we acted emotionally and not logically. It was Gilads parents right and obligation to fight for their son- but it is our leaders responsibility to think with their mind and not emotion and protect us from freeing 1000 blood thirsty animals to our midst.
I see no values just a sad failure of doing justice with these murders. Gilad went to the army to protect his country and instead we have put countless of people in jeopardy, thanks to his release. We gave a very strong message to the terrorists- murder pays- you will get out (as soon as the terrorists kidnap another soldier) and never have to pay the price of your atrocities. I as an Israeli was embarrassed by my leaders and nation.

Anonymous,
November 1, 2011 6:05 PM

...then hand over your birthright to some who loves Israel and who is not embarrassed by her....nothing worse than a self-hating Jew. Your comments add to the strength of the terrorists.

Anonymous,
November 2, 2011 1:36 AM

Yoni Netanyahu

Your comment is itself an embarrassment. Do you think Yoni Netanyahu was a self-hating Jew because he fought successfully to free hostages from terrorist kidnappers while offering no terrorist release in return? It is Bibi Netanyahu who has strengthened the terrorists by releasing mass murderers, not Michal - and the follow-up rhetoric from the jihadists confirms this.

Gary ginsberg,
November 3, 2011 8:09 AM

One certain life in exchange for NO extra deaths.

As an Israeli who has spent many years in the Army and whose children are now serving, and as a Heralth Economist I look at this differently. The right-wingers who are against the deal, should realise that "unless there is true peace" Hamas will continue to attack us. If the deal did not go through, they will have no shortage of suicide volunteers to come over and bomb us. So actually I see it as the PIKUAH NEFESH of one certain life versus a situation where we will not lose any extra lives, and may Hashem help us to thwart all attacks whether perpetuated by released prisoners OR freed ex-prisoners.

(4)
Gershom,
November 1, 2011 2:53 PM

Abraham - went North of Damascus - to return Lot - and didn't return any prisoners.

What kind of message - have we sent to the world - by prisoner exchange?
Our forefather Abraham - chased the enemy who kidnapped Lot - North of Damascus. Without taking or returning prisoners.
While in Bamidbar - when the avoteanu - were attacked by enemies. They consecrated and destroyed them. No prisoner exchanges took place.
And now - two Saudi princes - have offered $1, 000, 000, 000. - for the capture of an Israeli soldier. Who is to be used - for another prisoner exchange.
Have we chosen correctly?

max,
November 1, 2011 3:12 PM

why did we have 1000 murderers to trade.

if these arabs have committed murder then they should have been executed long ago. we should hold this saudi prince responsible if an Israeli soldier is captured for the ransom, the saudi should be killed.

(3)
Edith Ognall,
November 1, 2011 2:29 PM

We must fight to win without always looking over our shoulder

I disagree most strongly with Chief Rabbi Goldstein.
The government and people supported the release of over 1,000 terrorists for Gilad Shalit because the people were bombarded daily with pictures of the 'child' that had to be brought home no matter the consequences. Shalit was a soldier not a child, whose job was to protect the people of Israel, not the other way round. We are in a constant state of war and we should have destroyed our enemies rather than give in to them, When you see your enemy come to kill you, get up and kill him first. That is the first rule. Our government has an obligation to all of us in Israel not just to one soldier and by capitulating over and over to our enemies we show ourselves as a weak people without faith in our own abilities. Not at all like the courage displayed at the Entebbe.

(2)
Anonymous,
November 1, 2011 2:00 PM

Choose one life over another?

I agree with the person who said "How is releasing murderers choosing life?" It can only lead to the death of more Jewish people. And the "Choose life" scenario means choose to live the way G-- tells you to live and He will give you life, not choose one person's life over other's people's lives! (especially those who will potentially be killed for it). Gilad I'm sure took an oath that he would die for his country if necessary. I am totally conflicted by the lopsided exchange. I can't understand it no matter what you say. It is hard to support Israel right now. I'm happy for Gilad, it's not his fault, but I'm sure he will live with a huge burden of guilt that will crush him if he doesn't get some help. Saudi King now offers 1 M for the kidnapping of an Israeli soldier...... just the beginning.

(1)
Chana,
October 30, 2011 9:44 AM

Thank you Rabbi Goldstein

These were the words that I was waiting to hear. There are a million reasons for Israel to have not gone ahead with the agreement, but there was one reason that we had no choice -- choose life. Thank you to Rabbi Goldstein for clearly laying out the reasons that Israel and the Jewish people were prepared to go ahead with this deal.

YH,
October 31, 2011 1:03 AM

Choosing Life

How is releasing murderers choosing life? If you let murderers free it would seem to indicate that you have no regard for life, that you don't care about the people they killed previously and who they are likely to kill in the future.

Meir-Toronto,
November 1, 2011 2:21 PM

YH-Choosing Life

"If you let murderers free it would seem to indicate that you have no regard for life, that you don't care about the people they killed previously and who they are likely to kill in the future."-maybe it 'seems' that way to you. I don't think anyone really thinks that those who made this difficult decision have no regard for innocent Israeli victims. I hope that you don't really mean what you are suggesting.

YH,
November 3, 2011 11:23 PM

History

The government of Israel has shown time and again that it cares more about what people think of it than what is in Israel's best interest. World opinion comes before security time and again. So yes, negotiating with terrorists, shaking the hand of our arch-enemy which drips with our blood, giving away our territory to our murderers who then use that territory to murder us, allowing murderers to live and be used in deals, failing to demand Shalit's release over 5 years ago and doing nothing worthwhile to obtain his release even something as mild as refusing to attend any Mid-East meetings, and of course, releasing known murderers, all demonstrate a disregard for Jewish life.

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

Yahrtzeit of Rabbi Moses ben Nachman (1194-1270), known as Nachmanides, and by the acronym of his name, Ramban. Born in Spain, he was a physician by trade, but was best-known for authoring brilliant commentaries on the Bible, Talmud, and philosophy. In 1263, King James of Spain authorized a disputation (religious debate) between Nachmanides and a Jewish convert to Christianity, Pablo Christiani. Nachmanides reluctantly agreed to take part, only after being assured by the king that he would have full freedom of expression. Nachmanides won the debate, which earned the king's respect and a prize of 300 gold coins. But this incensed the Church: Nachmanides was charged with blasphemy and he was forced to flee Spain. So at age 72, Nachmanides moved to Jerusalem. He was struck by the desolation in the Holy City -- there were so few Jews that he could not even find a minyan to pray. Nachmanides immediately set about rebuilding the Jewish community. The Ramban Synagogue stands today in Jerusalem's Old City, a living testimony to his efforts.

It's easy to be intimidated by mean people. See through their mask. Underneath is an insecure and unhappy person. They are alienated from others because they are alienated from themselves.

Have compassion for them. Not pity, not condemning, not fear, but compassion. Feel for their suffering. Identify with their core humanity. You might be able to influence them for the good. You might not. Either way your compassion frees you from their destructiveness. And if you would like to help them change, compassion gives you a chance to succeed.

It is the nature of a person to be influenced by his fellows and comrades (Rambam, Hil. De'os 6:1).

We can never escape the influence of our environment. Our life-style impacts upon us and, as if by osmosis, penetrates our skin and becomes part of us.

Our environment today is thoroughly computerized. Computer intelligence is no longer a science-fiction fantasy, but an everyday occurrence. Some computers can even carry out complete interviews. The computer asks questions, receives answers, interprets these answers, and uses its newly acquired information to ask new questions.

Still, while computers may be able to think, they cannot feel. The uniqueness of human beings is therefore no longer in their intellect, but in their emotions.

We must be extremely careful not to allow ourselves to become human computers that are devoid of feelings. Our culture is in danger of losing this essential aspect of humanity, remaining only with intellect. Because we communicate so much with unfeeling computers, we are in danger of becoming disconnected from our own feelings and oblivious to the feelings of others.

As we check in at our jobs, and the computer on our desk greets us with, "Good morning, Mr. Smith. Today is Wednesday, and here is the agenda for today," let us remember that this machine may indeed be brilliant, but it cannot laugh or cry. It cannot be happy if we succeed, or sad if we fail.

Today I shall...

try to remain a human being in every way - by keeping in touch with my own feelings and being sensitive to the feelings of others.

With stories and insights,
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